In the opening lines of her autobiography, Living for Change, Grace Lee Boggs remarked: “Had I not been born female and Chinese American, I would not have realized from early on that fundamental changes were necessary in our society.”[1] A daughter of Chinese immigrants born in 1915, who, by her account, became a philosopher in her 20s and an activist in her 30s, Boggs remains one of the greatest radical theorists of the twentieth century.

Born in Rhode Island, Boggs spent her childhood in New York City, working in the two restaurants her father owned in Times Square. At the age of 16, she left home to attend Barnard College, and afterward, Bryn Mawr, where she earned a PhD in Philosophy in 1940. Philosophers like Hegel helped her “see [her] own struggle for meaning as part of the continuing struggle of the individual to become part of the universal struggle for Freedom.”[2] Boggs moved to Chicago in 1940. She began working with the South Side Tenants Organization set up by the Workers Party, a Trotskyist group that had split off from the Socialist Workers Party. Her time in the Windy City proved transformative. For the first time she was talking and working with the black community, getting a first-hand sense of what it meant to live within the confines of segregation and discrimination, and learning how to participate in grassroots organizing.[3]

It was also during her tenure with the Workers Party that she met Caribbean radical C.L.R. James, and began a “theoretical and practical collaboration that would last twenty years.”[4] As part of a small wing of the workers Party led by James and Raya Dunayevskaya, Boggs became a leading theoretician, co-authoring texts like State Capitalism and World Revolution (1950). Through James, she came into contact with a number of black writers and activists who expanded her perspective. She relocated to Detroit in 1953, where she would organize with, and marry, James (Jimmy) Boggs.

During the 1950s, Boggs, “mainly listened and learned” to the black activists around her in an effort to better understand the black condition. It would take several years before she decided that she had been “living in the black community long enough to play an active role in the Black Power Movement that was emerging organically in a Detroit where blacks were becoming the majority.”[5] Living and working in what was considered to be an epicenter of black radicalism, Boggs engaged in a combination of theorizing and protesting, authoring texts with James Boggs, meeting and organizing with Malcolm X, and mentoring young radicals like Muhammad Ahmad (Max Stanford), leader of the Revolutionary Action Movement (RAM).

Her liberation theory was grounded in her study of philosophy and honed through her experiences organizing with and for black communities. It was also constantly evolving. Boggs emphasized dialectical thinking, arguing that reality is ever changing and that we must “constantly be aware of the new and more challenging contradictions that drive change.”[6] This reciprocal process drove her expansive vision of revolution. In her final book, The Next American Revolution, she explained her latest concept of revolution:

The next American Revolution, at this stage in our history, is not principally about jobs or health insurance or making it possible for more people to realize the American Dream of upward mobility. It is about acknowledging that we as Americans have enjoyed middle-class comforts at the expense of other peoples all over the world. It is about living the kind of lives that will not only slow down global warming but also end the galloping inequality both inside this country and between the Global North and Global South. It is about creating a new American Dream whose goal is a higher Humanity instead of the higher standard of living dependent on Empire.[7]

Boggs consistently offered a holistic vision of revolution and concrete steps through which to build it. She argued that achieving this goal meant more than organizing or mobilizing to petition the state or “changing the color of political power,” but rather growing food, reinventing education, developing Peace Zones in local neighborhoods, and creating restorative justice programs. She saw the seeds of revolution everywhere and showed us how, by practicing dialectical thinking, breaking down divides and categories, and building on rather than replicating older political models, we might “grow our souls.” She mirrored this in her own life, constantly “combining activity and reflection.”[8] Her willingness to do the work, her ability to listen and learn from black activists, her commitment to living in the communities in which she organized, and her openness to revising her politics, and values, made her an effective life-long ally of the black community and theoretician of liberation and revolution.

As she noted, often, “in the excitement of an emerging movement, we tend to want to be part of the action, and we underestimate the power and importance of the ideas in our heads and hearts.”[9] Upon her death, it’s important to revisit the ideas in her head. She left us a roadmap for revolution through ideas and action, one that anyone could be a part of if they were clear about the stakes of the transformation and that fundamental change is necessary.

~ Ashley Farmer is a historian of African-American women’s history. Her research interests include women’s history, gender history, radical politics, intellectual history, and black feminism. She earned a BA in French from Spelman College, an MA in History from Harvard University, and a PhD in African American Studies from Harvard University. She is currently a Provost Postdoctoral Fellow in the History Department at Duke University. In August 2016, she will be an Assistant Professor in the Department of History and the African American Studies Program at Boston University. (This bio and more about Ms. Farmer are to be found at her personal website)

In the opening lines of her autobiography, Living for Change, Grace Lee Boggs remarked: “Had I not been born female and Chinese American, I would not have realized from early on that fundamental changes were necessary in our society.”[1] A daughter of Chinese immigrants born in 1915, who, by her account, became a philosopher in her 20s and an activist in her 30s, Boggs remains one of the greatest radical theorists of the twentieth century.

Born in Rhode Island, Boggs spent her childhood in New York City, working in the two restaurants her father owned in Times Square. At the age of 16, she left home to attend Barnard College, and afterward, Bryn Mawr, where she earned a PhD in Philosophy in 1940. Philosophers like Hegel helped her “see [her] own struggle for meaning as part of the continuing struggle of the individual to become part of the universal struggle for Freedom.”[2] Boggs moved to Chicago in 1940. She began working with the South Side Tenants Organization set up by the Workers Party, a Trotskyist group that had split off from the Socialist Workers Party. Her time in the Windy City proved transformative. For the first time she was talking and working with the black community, getting a first-hand sense of what it meant to live within the confines of segregation and discrimination, and learning how to participate in grassroots organizing.[3]

It was also during her tenure with the Workers Party that she met Caribbean radical C.L.R. James, and began a “theoretical and practical collaboration that would last twenty years.”[4] As part of a small wing of the workers Party led by James and Raya Dunayevskaya, Boggs became a leading theoretician, co-authoring texts like State Capitalism and World Revolution (1950). Through James, she came into contact with a number of black writers and activists who expanded her perspective. She relocated to Detroit in 1953, where she would organize with, and marry, James (Jimmy) Boggs.

During the 1950s, Boggs, “mainly listened and learned” to the black activists around her in an effort to better understand the black condition. It would take several years before she decided that she had been “living in the black community long enough to play an active role in the Black Power Movement that was emerging organically in a Detroit where blacks were becoming the majority.”[5] Living and working in what was considered to be an epicenter of black radicalism, Boggs engaged in a combination of theorizing and protesting, authoring texts with James Boggs, meeting and organizing with Malcolm X, and mentoring young radicals like Muhammad Ahmad (Max Stanford), leader of the Revolutionary Action Movement (RAM).

Her liberation theory was grounded in her study of philosophy and honed through her experiences organizing with and for black communities. It was also constantly evolving. Boggs emphasized dialectical thinking, arguing that reality is ever changing and that we must “constantly be aware of the new and more challenging contradictions that drive change.”[6] This reciprocal process drove her expansive vision of revolution. In her final book, The Next American Revolution, she explained her latest concept of revolution:

The next American Revolution, at this stage in our history, is not principally about jobs or health insurance or making it possible for more people to realize the American Dream of upward mobility. It is about acknowledging that we as Americans have enjoyed middle-class comforts at the expense of other peoples all over the world. It is about living the kind of lives that will not only slow down global warming but also end the galloping inequality both inside this country and between the Global North and Global South. It is about creating a new American Dream whose goal is a higher Humanity instead of the higher standard of living dependent on Empire.[7]

Boggs consistently offered a holistic vision of revolution and concrete steps through which to build it. She argued that achieving this goal meant more than organizing or mobilizing to petition the state or “changing the color of political power,” but rather growing food, reinventing education, developing Peace Zones in local neighborhoods, and creating restorative justice programs. She saw the seeds of revolution everywhere and showed us how, by practicing dialectical thinking, breaking down divides and categories, and building on rather than replicating older political models, we might “grow our souls.” She mirrored this in her own life, constantly “combining activity and reflection.”[8] Her willingness to do the work, her ability to listen and learn from black activists, her commitment to living in the communities in which she organized, and her openness to revising her politics, and values, made her an effective life-long ally of the black community and theoretician of liberation and revolution.

As she noted, often, “in the excitement of an emerging movement, we tend to want to be part of the action, and we underestimate the power and importance of the ideas in our heads and hearts.”[9] Upon her death, it’s important to revisit the ideas in her head. She left us a roadmap for revolution through ideas and action, one that anyone could be a part of if they were clear about the stakes of the transformation and that fundamental change is necessary.

Ashley Farmer is a historian of African-American women’s history. Her research interests include women’s history, gender history, radical politics, intellectual history, and black feminism. She earned a BA in French from Spelman College, an MA in History from Harvard University, and a PhD in African American Studies from Harvard University. She is currently a Provost Postdoctoral Fellow in the History Department at Duke University. In August 2016, she will be an Assistant Professor in the Department of History and the African American Studies Program at Boston University. This bio and more about Ms. Farmer are to be found at her personal website